Part I (Prima Pars) Part 41 (2/2)
Obj. 3: Further, the operations of G.o.d are more perfect than those of nature. But in the works of nature, good is found in the majority of things; defect and evil in the minority. If, then, the number of the saved were fixed by G.o.d at a certain figure, there would be more saved than lost. Yet the contrary follows from Matt. 7:13,14: ”For wide is the gate, and broad the way that leadeth to destruction, and many there are who go in thereat. How narrow is the gate, and strait is the way that leadeth to life; and few there are who find it!”
Therefore the number of those pre-ordained by G.o.d to be saved is not certain.
_On the contrary,_ Augustine says (De Corr. et Grat. 13): ”The number of the predestined is certain, and can neither be increased nor diminished.”
_I answer that,_ The number of the predestined is certain. Some have said that it was formally, but not materially certain; as if we were to say that it was certain that a hundred or a thousand would be saved; not however these or those individuals. But this destroys the certainty of predestination; of which we spoke above (A. 6).
Therefore we must say that to G.o.d the number of the predestined is certain, not only formally, but also materially. It must, however, be observed that the number of the predestined is said to be certain to G.o.d, not by reason of His knowledge, because, that is to say, He knows how many will be saved (for in this way the number of drops of rain and the sands of the sea are certain to G.o.d); but by reason of His deliberate choice and determination. For the further evidence of which we must remember that every agent intends to make something finite, as is clear from what has been said above when we treated of the infinite (Q. 7, AA. 2 ,3). Now whosoever intends some definite measure in his effect thinks out some definite number in the essential parts, which are by their very nature required for the perfection of the whole. For of those things which are required not princ.i.p.ally, but only on account of something else, he does not select any definite number _per se_; but he accepts and uses them in such numbers as are necessary on account of that other thing. For instance, a builder thinks out the definite measurements of a house, and also the definite number of rooms which he wishes to make in the house; and definite measurements of the walls and roof; he does not, however, select a definite number of stones, but accepts and uses just so many as are sufficient for the required measurements of the wall. So also must we consider concerning G.o.d in regard to the whole universe, which is His effect. For He pre-ordained the measurements of the whole of the universe, and what number would befit the essential parts of that universe--that is to say, which have in some way been ordained in perpetuity; how many spheres, how many stars, how many elements, and how many species. Individuals, however, which undergo corruption, are not ordained as it were chiefly for the good of the universe, but in a secondary way, inasmuch as the good of the species is preserved through them. Whence, although G.o.d knows the total number of individuals, the number of oxen, flies and such like, is not pre-ordained by G.o.d _per se_; but divine providence produces just so many as are sufficient for the preservation of the species. Now of all creatures the rational creature is chiefly ordained for the good of the universe, being as such incorruptible; more especially those who attain to eternal happiness, since they more immediately reach the ultimate end. Whence the number of the predestined is certain to G.o.d; not only by way of knowledge, but also by way of a princ.i.p.al pre-ordination.
It is not exactly the same thing in the case of the number of the reprobate, who would seem to be pre-ordained by G.o.d for the good of the elect, in whose regard ”all things work together unto good” (Rom.
8:28). Concerning the number of all the predestined, some say that so many men will be saved as angels fell; some, so many as there were angels left; others, as many as the number of angels created by G.o.d.
It is, however, better to say that, ”to G.o.d alone is known the number for whom is reserved eternal happiness [*From the 'secret' prayer of the missal, 'pro vivis et defunctis.']”
Reply Obj. 1: These words of Deuteronomy must be taken as applied to those who are marked out by G.o.d beforehand in respect to present righteousness. For their number is increased and diminished, but not the number of the predestined.
Reply Obj. 2: The reason of the quant.i.ty of any one part must be judged from the proportion of that part of the whole. Thus in G.o.d the reason why He has made so many stars, or so many species of things, or predestined so many, is according to the proportion of the princ.i.p.al parts to the good of the whole universe.
Reply Obj. 3: The good that is proportionate to the common state of nature is to be found in the majority; and is wanting in the minority. The good that exceeds the common state of nature is to be found in the minority, and is wanting in the majority. Thus it is clear that the majority of men have a sufficient knowledge for the guidance of life; and those who have not this knowledge are said to be half-witted or foolish; but they who attain to a profound knowledge of things intelligible are a very small minority in respect to the rest. Since their eternal happiness, consisting in the vision of G.o.d, exceeds the common state of nature, and especially in so far as this is deprived of grace through the corruption of original sin, those who are saved are in the minority. In this especially, however, appears the mercy of G.o.d, that He has chosen some for that salvation, from which very many in accordance with the common course and tendency of nature fall short.
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EIGHTH ARTICLE [I, Q. 23, Art. 8]
Whether Predestination Can Be Furthered by the Prayers of the Saints?
Objection 1: It seems that predestination cannot be furthered by the prayers of the saints. For nothing eternal can be preceded by anything temporal; and in consequence nothing temporal can help towards making something else eternal. But predestination is eternal. Therefore, since the prayers of the saints are temporal, they cannot so help as to cause anyone to become predestined. Predestination therefore is not furthered by the prayers of the saints.
Obj. 2: Further, as there is no need of advice except on account of defective knowledge, so there is no need of help except through defective power. But neither of these things can be said of G.o.d when He predestines. Whence it is said: ”Who hath helped the Spirit of the Lord? [*Vulg.: 'Who hath known the mind of the Lord?'] Or who hath been His counsellor?” (Rom. 11:34). Therefore predestination cannot be furthered by the prayers of the saints.
Obj. 3: Further, if a thing can be helped, it can also be hindered.
But predestination cannot be hindered by anything. Therefore it cannot be furthered by anything.
_On the contrary,_ It is said that ”Isaac besought the Lord for his wife because she was barren; and He heard him and made Rebecca to conceive” (Gen. 25:21). But from that conception Jacob was born, and he was predestined. Now his predestination would not have happened if he had never been born. Therefore predestination can be furthered by the prayers of the saints.
_I answer that,_ Concerning this question, there were different errors. Some, regarding the certainty of divine predestination, said that prayers were superfluous, as also anything else done to attain salvation; because whether these things were done or not, the predestined would attain, and the reprobate would not attain, eternal salvation. But against this opinion are all the warnings of Holy Scripture, exhorting us to prayer and other good works.
Others declared that the divine predestination was altered through prayer. This is stated to have the opinion of the Egyptians, who thought that the divine ordination, which they called fate, could be frustrated by certain sacrifices and prayers. Against this also is the authority of Scripture. For it is said: ”But the triumpher in Israel will not spare and will not be moved to repentance” (1 Kings 15:29); and that ”the gifts and the calling of G.o.d are without repentance”
(Rom. 11:29).
Wherefore we must say otherwise that in predestination two things are to be considered--namely, the divine ordination; and its effect. As regards the former, in no possible way can predestination be furthered by the prayers of the saints. For it is not due to their prayers that anyone is predestined by G.o.d. As regards the latter, predestination is said to be helped by the prayers of the saints, and by other good works; because providence, of which predestination is a part, does not do away with secondary causes but so provides effects, that the order of secondary causes falls also under providence. So, as natural effects are provided by G.o.d in such a way that natural causes are directed to bring about those natural effects, without which those effects would not happen; so the salvation of a person is predestined by G.o.d in such a way, that whatever helps that person towards salvation falls under the order of predestination; whether it be one's own prayers or those of another; or other good works, and such like, without which one would not attain to salvation. Whence, the predestined must strive after good works and prayer; because through these means predestination is most certainly fulfilled. For this reason it is said: ”Labor more that by good works you may make sure your calling and election” (2 Pet. 1:10).
Reply Obj. 1: This argument shows that predestination is not furthered by the prayers of the saints, as regards the preordination.
Reply Obj. 2: One is said to be helped by another in two ways; in one way, inasmuch as he receives power from him: and to be helped thus belongs to the weak; but this cannot be said of G.o.d, and thus we are to understand, ”Who hath helped the Spirit of the Lord?” In another way one is said to be helped by a person through whom he carries out his work, as a master through a servant. In this way G.o.d is helped by us; inasmuch as we execute His orders, according to 1 Cor. 3:9: ”We are G.o.d's co-adjutors.” Nor is this on account of any defect in the power of G.o.d, but because He employs intermediary causes, in order that the beauty of order may be preserved in the universe; and also that He may communicate to creatures the dignity of causality.
Reply Obj. 3: Secondary causes cannot escape the order of the first universal cause, as has been said above (Q. 19, A. 6), indeed, they execute that order. And therefore predestination can be furthered by creatures, but it cannot be impeded by them.
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QUESTION 24
THE BOOK OF LIFE (In Three Articles)
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